Tuesday, May 31, 2016

Spiritual and Psychological Counseling

Rabbi Jonathan Rosenblatt, Phd

Spiritual and Psychological Counseling

Rabbi Jonathan I Rosenblatt, an ordained rabbi, holds Bachelor and
Masters degrees of the Johns Hopkins University and a Phd of Columbia
University in modern British literature. He recently returned from a
Fellowship at Harvard University. He has studied in the United States,
Israel and France. He combines the ancient wisdom of the Jewish
tradition with the sophistication of a broad Western liberal arts and
social science education.

Recently retired from more than three decades in the community
rabbinate, Rabbi Rosenblatt is now sharing his broad experience in
counseling and guidance with the community at large. In addition to
extensive experience guiding his flock through the gamut of human
trials, traumas and relationships, Rabbi Rosenblatt was the founding
Director of Spiritual Care at the Zicklin Jewish Hospice Residence. In
this role, the rabbi counseled and comforted families and patients of
many faith traditions and backgrounds in cooperation with a
cross-disciplinary team of healthcare professionals. Known widely as ‘a
Rabbi’s Rabbi’, Dr. Rosenblatt has mentored and trained a generation of
young Rabbis, supporting both their personal and professional
development. Many Rabbis from around the world call him to consult on
their thorniest counseling situations.

Rabbi Rosenblatt has deep experience across a broad spectrum of
challenges: coping with serious illness and bereavement, stressful
family relationships, parenting challenges, life transitions, loss of a
sense of meaning and direction, workplace conflicts.

Service Provided: Spiritual and psychological counseling

Serving patients in Westchester, New York City, Connecticut and New Jersey.

A De-Sexed Society is a De-Humanized Society

President
Obama’s transgender directive isn’t about civil rights or bathroom use.
It’s about state control over personal relationships.

As usual, tyranny comes disguised as “civil rights.”

The latest exhibit of this general rule is President Obama’s directive that seeks to force a transgender bathroom, locker room and dorm policy on the entire nation,
starting with schoolchildren. Many of us are taken aback by this news,
but we really shouldn’t be. The order is merely the latest incarnation
of a long line of social engineering. The goal, as is always the case
with such movements, is to remake humanity. What the people behind this
latest version won’t tell you is that their project requires each and
every one of us to deny our own humanity.

Let me explain.

The transgender movement has never been about “gender.” It’s all
about sex. Sex is the real target. “Gender” is merely the politicized
linguistic vehicle that facilitates a legal ban on sex distinctions.
There aren’t a whole lot of dots to connect to uncover the logic of
where this leads: if you abolish sex distinctions in law, you can
abolish state recognition of biological family ties, and the state can
regulate personal relationships and consolidate power as never before.

Let’s Review Reality
Physical reality exists independent of “gender identity non-discrimination” law—or any man-made law. Laws have no power to make reality go away, but they can change how people behave in response to reality. They can enforce disregard
for reality through speech protocols, social and economic pressures,
invasions of privacy, and thought policing. And that is what the effect
of Obama’s executive order is all about.

We’re being pushed to “evolve” rapidly from laws that seem to allow
male-female distinctions to laws that will categorically reject those
distinctions in the not-too-distant future. Federal forms are already reflecting these changes
by erasing sexed terms such as “mother” and “father.” And at every
turn, we’re seeing the specific term “sex” replaced with the
meaningless, ambiguous term “gender.”

This puts us on the path to banning recognition of the reality that
every single human being exists through the union of one male and one
female. There are no exceptions to this reality. You exist as the union
of the two opposites through whom you were created.

So the administration’s action is an order for a somewhat suicidal
type of behavior modification: it attempts to make us deny the reality
of our humanity. In a real sense, this amounts to a denial of our very
existence. All such denials of reality require heavy-handed censorship.
We have already seen the governors of South Dakota
and Georgia fold in the face of threats that federal funding would be
withheld and big businesses would withdraw from the states if they
attempted to enforce single-sex restrooms.

Without Sex, There Are No Families

What will happen when all of society is sexless in both language and
law? If the law does not recognize your body as physically male or
female—applying only the word “gender” to your internal, self-reported
self-perception—does the law even recognize your body? Every single cell
of you has either “male” or “female” written into its DNA, but the law
refuses to recognize such categories.

Such laws will only recognize an
infinite, immeasurable “gender spectrum,” your place on which is
determined only by your mind. So what exactly are you after the law has
de-sexed you? In what sense is your body a legal entity?

And what happens to your familial relationships after the law has
de-sexed you? Are they legally recognized? I don’t see how they could
be. Certainly not by default, certainly not by the recognition that each
child comes through the union of two opposite-sex parents.

In a society de-sexed by law, would the state recognize your
relationship as a husband or a wife?

Mother or father? Daughter or son?
Those are all sexed terms. A system that does not recognize the
existence of male and female would be free to ignore the parentage of
any child. You might be recognized as your child’s “legal guardian,” but
only if the state agrees to that. Anybody can be a guardian to your
child if the state decides it’s in the child’s “best interest.” In this
vision, there is nothing to prevent the state from severing the mother-child bond at will.

In such a scenario, the state controls all personal relationships right at their source: the biological family. The abolition of family autonomy
would be complete, because the biological family would cease to be a
default arrangement. The “family” would be whatever the state allows it
to be. Again, in the de-sexed world of gender politics, all personal
relationships end up controlled and regulated by the state.

Martha Fineman, a gender legal theorist, touched on this in her 2004 book The Autonomy Myth.
In it, she argues for the abolition of state-recognized marriage
because it allows for family privacy, writing that “Once the
institutional protection [is] removed, behavior would be judged by
standards established to regulate interactions among all members of society” (emphasis added).

Gender ideology is an effective statist tool. Cultural Marxists use
it to corrupt language and sow confusion, especially among children. It
paves the way for the removal of the institutional protections for
freedom of association and family privacy that stand in the way of
“regulating interactions among all members of society.”

How Could a Society Reject Its Own Freedom?

Getting free people to reject freedom may seem a tall order. How, you
might ask, could people ever be convinced to let go of their families
and consent to such a dystopian social structure? How do you get public
opinion on board with an agenda that leads them to deny the reality of
their own humanity?

There are lots of pieces to this puzzle, including the erosion of
social trust, the breakdown of family, social polarization, and growing
ignorance of history. But the groundwork has been laid over a long
period of time.

First, virtually all outlets of communication had to be on board—Hollywood, academia, the media. Check.
All medical personnel, particularly mental health personnel, had to be
“educated” to comply with the transgender program or risk losing their
licenses. Check. The educational establishment had to imbue schoolchildren with the ideology. Check. Large corporations had to get on board as stakeholders and enforcers. Check.
And, of course, the push to legally de-sex society had to be
embedded—Trojan Horse style—within a slightly less alien idea, with the
slick slogan “marriage equality.” Check. Churches had to be brought on board so that even religion became a conduit for anti-truth. Check. Social, emotional, and economic pressures had to be established to censure anyone who dared to question the wisdom of it all. Check. Any such person had to be labeled a bigot, a hater, and a non-person. Checkmate.

At this point, the most primal and universal of human fears comes
into play: the fear of being socially rejected. Self-censorship takes
off. People start falsifying what they believe, until they eventually
don’t even know what they believe anymore. Nobody can talk openly to one
another. In the end, it’s as though we are each being marched into a
separate solitary confinement cell. That’s what happens when free
association takes a hit, when the state severs particular relationships
in the name of a collective togetherness. Then, when we can’t verify
reality with one another anymore—because we are so afraid of being
ostracized—we end up living in an age of mass delusion.

The only way out is to affirm reality. We must reclaim our full
humanity. Let’s start by reinjecting our language with one very good
word that points to reality: sex. Yes, let’s revive the word “sex,” and
use it generously whenever referring to the biological reality of our
physical nature. (And spiritual nature too.) At the same time, let’s
refuse—always—to use the word “gender” when we mean sex. It’s a poisoned
and weaponized word that has been used to legally de-sex and thus
dehumanize us all. We must work together to resist its deceptions.

Corey Feldman’s Claims Show Why Sex Crimes Should Have No Statute of Limitations

Bill Cosby stands accused of sexually assaulting dozens of women.
Woody Allen, now married to his adopted step-daughter, faces
accusations of molestation from his biological daughter. (Both men have
denied the charges.) The Hollywood Reporter
recently published an interview with actor Corey Feldman in which
Feldman says that he and now-deceased actor Corey Haim were routinely
raped (Haim), molested (Feldman) and abused (both, among other children)
by Hollywood predators. In his interview with THR, Feldman said that
despite knowing “every single person” who targeted Haim—a man who died
at 38 after decades of drug abuse—he couldn’t name them.

“I’m not able to name names,” Feldman said.
“People are frustrated, people are angry, they want to know how is this
happening and they want answers and they turn to me and they say, ‘Why
don’t you be a man and stand up and name names and stop hiding and being
a coward?’ I have to deal with that, which is not pleasant, especially
given the fact that I would love to name names. I’d love to be the first
to do it. But unfortunately California conveniently enough has a
statute of limitations that prevents that from happening. Because if I
were to go and mention anybody’s name I would be the one that would be
in legal problems and I’m the one that would be sued.”

I have written that, in light of the Cosby accusations, there should be no statute of limitations for rape.
With ever public allegation—every child who was assaulted and never
said anything until adulthood, every woman who assumed no one would
believe her until she heard so many other women accuse the same man—the
case for removing statutes of limitation for rape gets stronger.

It is a shame that celebrity scandals finally get the American public really talking about sexual violence. One in five women,
and one in 71 men, will be raped in their lifetime. Many more will
experience attempted rape, or other forms of sexual violence. Thousands
of rape kits sit untested in crime labs as the cases associated with
them go stale and rapists remain free to assault again. The overwhelming
majority of assailants never see the inside of a courtroom, let alone a
day in jail.

Many victims also never report the crime, or wait days, months, years
or even decades to speak about it. Despite its ubiquity, sexual
violence remains a deep source of shame for many who survive it. The act
itself is one of unique cruelty—turning the sexual parts of the body,
which is for many people are sources of great pleasure and joy, into a
locus of pain and humiliation – only compounded by a society that seems
to willfully misunderstand and misrepresent rape and sexual violence. In
the same breath as we say that a woman is never at fault for being
raped, we still ask what she could have done to avoid it, as if the
problem were her behavior and not a rapist who would likely have
assaulted some other woman had the one he found not been there.

We talk
about acquaintance rape as if it’s often some sort of misunderstanding,
two drunk people just not communicating their needs instead of one
person deciding sex is a thing he simply takes and not a mutually
pleasurable shared experience. We look at handsome male celebrities
accused of rape—Kobe Bryant, for example—and ask why he would ever rape
anyone when he could get sex from any number of willing women, as if
rape were about uncontrollable and unfulfilled male desire instead of
sadism and a desire to make someone else hurt. (Bryant settled a civil
suit with his accuser, to whom he had to apologize, without admitting
guilt.)

Americans have a disordered relationship with sexual violence, and
the victims of it make us especially uncomfortable. Can you blame them
for not speaking up?

The least we could do is not put arbitrary roadblocks in the way of those same victims getting justice.

Opponents of doing away with statutes of limitations for sexual assault cases, including the Catholic Church
in the aftermath of its own sex abuse scandal, cite legitimate
concerns. “Statutes of limitations exist to ensure a just verdict can be
reached,” Amy Hill, a spokeswoman for the Pennsylvania Catholic
Conference, told Business Insider.
“Over time witnesses’ memories fade, evidence is lost or never found,
and in many instances perpetrators or witnesses may be deceased.”

Those concerns, though, don’t require a limit on how long after a
crime is committed prosecutors can bring a case. If a perpetrator or a
witness is dead, they’re dead —which may impact a prosecutor’s decision
to try a case, and may mean it never gets brought, but there’s no need
to impose an artificial constraint. Ditto concerns about lost evidence
and fading memories—it’s not clear why capping a case at 12 or 20 years
would solve those problems.

The longer a case sits, the weaker it gets. For that reason, it’s
unlikely that doing away with statutes of limitations will result in a
wave of decades-old prosecutions. Most old cases are simply too weak to
win.

But some aren’t. And those victims deserve justice—not an arbitrary
legal limitation. Statutes of limitations differ by state, so a rape
victim in California has a different window in which to report her
assault than one in Pennsylvania or New York or Mississippi. There are
already sixteen states that don’t have statutes of limitations on rape
or sexual assault; no great chaos has broken out, and the justice system
has not broken down.

Criminal defendants have a right to fair trials, and certainly judges
should take into account the fallibility of human memory. Even
eyewitness accounts soon after an event are notoriously unreliable. And
perhaps if sex crimes were treated socially, legally and culturally just
like any other violent crime, it would make sense to more or less tell
victims, “you have a narrow window of time in which to report this, and
after that, it’s too late.”

But we don’t treat sex crimes like we treat other crimes. Even legally they’re often treated differently—until fairly recently, testimony about a woman’s sexual history or what she was wearing at the time of the assault was all admissible in court. Men who rape three-year-olds
still get probation instead of prison time. We claim to despise rapists
and child molesters, but there’s Roman Polanski, a convicted child
rapist, still lauded and awarded by Hollywood. There’s Woody Allen,
accused of molesting his daughter, on the red carpet to promote his new
film while famous power-players circle the wagons.

Sexual assault survivors, even those victimized by men more average
than famous, face an uphill legal battle. The vast majority of them will
never see their assailant tried for his crime. Doing away with statutes
of limitations doesn’t solve the entrenched and vast problems facing
sexual assault survivors, but it does open a tiny window for a few of
them—and would allow survivors like Corey Feldman to shine a light on
those who harmed him. Why stand in the way?

Friday, May 27, 2016

Shuvu Banim leader Eliezer Berland spent three years on the run from Israeli police, but will now be sent back after arrest in South Africa.

Rabbi Eliezer Berland, who is wanted for sex crimes in Israel, appears
before the Randburg magistrate's court, South Africa, April 20, 2016

Rabbi Eliezer Berland, leader of the Shuvu Banim community, signed an extradition agreement Wednesday which will see him returned from South Africa to Israel, according to a source involved with the case.

Berland, 78, is suspected in a number of sexual crimes, namely against women who were part of the Suvu Banim community, one of the main groups affiliated with Breslov, which functions as an independent Hasidic branch.

Since Berland's arrest in April, extradition proceedings have been handled by the international department of the State Attorney's Office.

Berland was arrested in Johannesburg after three years on the run in the U.S., Morocco, Zimbabwe (from where he was expelled in April, 2014), the Netherlands and other countries on three continents. Berland originally fled Israel in April 2013 when he was called in for questioning.

He was arrested in Holland in 2014 and extradition talks began with Israel, but Berland managed to flee once more in July, 2015. Holland had already decided that Berland would be extradited and he appealed the decision, but then took the opportunity to flee upon being released to house arrest.

Berland's lawyer in Israel said that he was resigning from representing his client, but the Justice Ministry declined to confirm or deny the recent developments.

Thursday, May 26, 2016

Rafael Robb’s Parole Is Denied, Case Raises Abuse Awareness

Rafael Robb came from Israel to the U.S. with a bachelor’s degree
from Hebrew University. He got his Ph.D. in economics at UCLA, and
joined the faculty at the University of Pennsylvania in 1984.

In 1987, he met 30-year-old Ellen Gregory through a dating service;
the two married in 1990. As his career as an academic powerhouse
thrived, the couple bought a house in Upper Merion and had a daughter,
Olivia, in 1994.

From the outside, everything seemed perfect for this scholarly
Jewish son of Holocaust survivors. But inside the house, a battle raged.

The marriage was not a happy one.

Gregory told relatives her husband was controlling. They fought over money. She suffered from depression.

But in 2006, Gregory finally consulted a divorce lawyer, detailing
years of physical and emotional abuse on her husband’s part. She told
Robb that she wanted a divorce.

Then, on the day when she was scheduled to leave, he bludgeoned her to death in the kitchen of their home.

At first, Robb denied it, saying an intruder had tried to rob the
house. But police arrested him and charged him with first- and
third-degree murder, and he eventually pled guilty to voluntary
manslaughter.

He said he and Gregory had been arguing that day, and she pushed
him; he snapped, took a chin-up bar and beat her to death with it. As
the result of a lenient plea agreement, he was sentenced to five to 10
years in prison.

The crime — and all the developments since — made headlines internationally.

It seemed shocking that such a well-respected scholar at an Ivy
League university would commit this heinous crime. And there were those
who said it was doubly shocking because Robb was Jewish.

This is an attitude that Robin Axelrod Sabag, clinical supervisor
and coordinator of the Domestic Violence Program at Jewish Family and
Children’s Service, is familiar with.

“People will say to me, ‘You probably don’t have too many cases to
work on, in the Jewish community.’ But domestic violence does happen in
our community,” she said, noting that it happens at about the same rate
as in the community at large. “The one thing that’s different is that it
takes longer [for a Jewish domestic violence victim] to leave. It can
take five to 15 years longer — three times as long as in other
communities.”

This is, in part, because of the notion that domestic violence
doesn’t happen among Jews, so victims are especially chagrined. But
there are other reasons, too.

“There’s a shame of leaving — in the Jewish community we’re
supposed to stay together,” Sabag said. “And what does that say about
you as a woman if that’s happening? There’s the notion of shalom bayit; we’re supposed to have peace in the home.

“There’s the issue of getting a get for more traditional
women. There are the financial stressors of leaving. And then, it’s a
smaller community, so more people will know about it, and it’s
embarrassing and shameful that this could be going on.”

Sabag said if the perpetrator is an upstanding member of the
community, the victim may be afraid that they won’t have enough
credibility.

“There’s a fear of not being believed.”

Though JFCS’ services are non-denominational, Sabag works with many
Jewish clients who come to the organization specifically because it is
culturally sensitive. Clients derive comfort from the fact that there
are people who understand the cultural and religious dynamics at work in
a given situation.

Sabag and her colleagues will mediate with a client’s rabbi, if
need be. They also address issues around child abuse in the home, which
can complicate a situation enormously.

“There’s a fear of reporting because their child may be placed in a non-Jewish home,” Sabag said.

JFCS even employs someone to work specifically with Orthodox victims of domestic abuse.

“It might pose more issues in leaving if you’re more traditional,”
Sabag said. “There’s some spiritual abuse that can occur, especially if
you weren’t raised in the traditional sense and then became traditional
later in life, the religion might be used as a way to manipulate. Like,
you have to do this for me because it’s written in the Torah.

“Someone who’s not as aware of what’s written in the Torah and
isn’t as knowledgeable about it might not know what to do. That’s why
it’s important to get support, to get a rabbi who says, ‘It’s not okay
to do that, and you do have rights.’”

A few weeks ago, the Montgomery County District Attorney’s Office
announced that the state parole board declined Robb’s recent bid to get
out of prison early, which means he’ll serve his entire sentence and be
released in January 2017. It also means he’ll stay in the headlines a
while longer.

“When you hear about a high-profile case, you think, that would never happen to me or to my neighbors,”
Sabag said. “I don’t know if the cases do a lot to provide awareness.
When a casualty happens, people think about it, but I don’t know for how
long.”

High-profile cases tend to perpetuate stereotypes, too.

“It’s not just men doing it to women,” Sabag said. “Abuse happens
in every community, and there’s some abuse of women towards men.”

But Sabag agrees that the Robb case merits attention, especially because of its sentencing.

“The judge called that homicide the worst physical bludgeoning he’d
ever seen. How do you get a 5- to 10-year sentence for that?”

There is no doubt that some will feel that ‘sweeping the dirt under the rug’ is the best policy.

And there are those who will question my decision to write by claiming,
“Why discuss uncomfortable issues? Those who are in positions of
‘authority’ are dealing with the issue; so why bring up an issue which
others are already dealing with?”

Perhaps the two above mentioned
responses have validity; indeed, there is no obligation to publicize
that which is no longer a danger to my readership.

However, perhaps that above sentence is not true?

Perhaps there is still a danger?

Perhaps the scourge of abuse has not been eradicated just yet from our midst?

Unfortunately, based on private information which reliable individuals
have confided with me, I realize that the below mentioned ‘incident’ is
neither a singular aberrant nor is it an anomalistic oddity.

I am
also not claiming nor insinuating that ‘the incident’ is endemic nor
rampant in our community, and most certainly it is not of pandemic
levels.

Yet, it also cannot be truthfully classified as completely
aberrant behavior and therefore I feel compelled, indeed, even obligated
in my position as a rabbinic leader to speak out.

This past week
a man who occupied a position of respect, power, authority and
influence (“Mashgiach Ruchani” -spiritual counselor) in a Yeshiva for
post high school boys was arrested in Israel on charges of violating the
female members of his extended family.

The accused, according to
documents released has already confessed to the illicit actions to the
internationally respected Beis Din of Rav Karelitz in Bnei Brak. The
Beis Din upon learning of the hideous and serious nature of the actions,
correctly and promptly turned the case over to law enforcement agencies
who in turn arrested and incarcerated the accused perpetrator of these
unspeakable atrocities.
What then is there to write?

Why
the need to publicize that which others have spoken about and why the
need to inform others if they don’t know about it? Is not the accused
criminal already behind bars? Will not the justice system of the State
of Israel deal with the issue? Why the need to speak more?

This is a good question which I grappled and wrestled with for a long time before writing the following words.

The reason I write is the following:

According to the clear and highly specific indictment, which includes
explicit and exact details supplied by the victims-some of whom are now
married women with children- the accused was able to achieve his
hideous and repugnant goals by convincing the unsuspecting and innocent
victims that his actions constituted neither Aveira nor Issur; quite the
opposite. By misquoting various ‘clips’ from our Sages in the Talmud
and by even utilizing an edited and cryptic recording from Rav Chaim
Kanievsky Shlita, the accused was able to dupe his less educated and
highly vulnerable female relatives into submission and turn them into
confused religiously conflicted and highly traumatized victims by
“convincing” them that his actions were Mitzvohs and actually permitted
according to Halacha.

Specifically because of the accused’s
position of rabbinic authority he was able to confound and confuse the
women with assurances of rabbinic dispensation in order to manipulate
and control his gullible and naïve female minions into submitting to
these horrific, heinous, hideous and vicious acts of soul-scarring
abuse. These acts were perpetrated from the time his relatives
were as young as six and continued until they were married women and
mothers.Such was the wicked power of this nefarious, vile, manipulative and destructive “Mashgiach”.

Why do I write these things?

Who is benefiting from my dissemination and publication of these acts?

Is not the accused already in jail?

Am I hanging out ‘our dirty laundry in the street’?

Many of my readers have no idea what incident I am even referring to as the case occurred in Israel.

Why then do I write?

Do I have a need to be sensational and a muckraker?

I am sure many will critique me for this column; why do I need the pain and aggravation?

The reason is simple.

The Torah tells us "Our hands did not shed this blood, nor did our eyes see [this crime]." (Devarim 21:7)
We learn from here that the rabbinic leaders have an obligation not to ‘close their eyes’ to the deviancies’ of the people.

Rabbis are only able to release themselves from culpability if they
took all the means necessary to protect and warn the people of any
potential danger.

And therefore I write.

I don’t write for personal honor as I know I will be criticized.

I don’t write to smear anyone as I don’t know anyone involved in this incident.

However, I do write for I feel I have one thing to add; one point to
contribute which may, just may help one person avoid the pain,
humiliation and scarring of being victimized.

And therefore I write.

If there is one contribution I can add, one small morsel of advice
which I feel we learn from the above mentioned tragedy it is the
following:

Friends, teach your children from an early age that:

“No one, absolutely no one…. Whatever the circumstances (unless
of course a doctor with a parent or nurse present) has the right to
touch you in any way shape or form.” “If anyone does touch you, no matter how innocuous the touch may be, tell your parents immediately.”

We must inculcate in our children (perhaps especially our daughters)
the Torah true FACT that no one, absolutely NO ONE has the right or the
permission to touch them in ANY WAY.

Even if that person is a
respected Torah figure and even if that figure is a relative and even if
that figure quotes Torah sources, we must tell our children with the
same passion and zeal that we tell them “Shema Yisroel” that, “NO ONE
has a right to touch you or even discuss with you things you are
uncomfortable discussing.”

This incident, as horrific as it is,
must be viewed as an opportunity from Hashem Yisborach which we must
utilize to the fullest to prevent such an episode from ever repeating
itself.

We must not sweep this incident under the rug; quite the
opposite, we must shout if from the roof tops and we must view it for
what it is: a G-d given clarion call for all of us to insure through the
proper education of our children that this never happen again!

I am not saying anything novel or creative; everything I say was said already stated by Chazal generations ago.

The Gemara in Chulin (91a) informs us that the “man” who came to fight
and wrestle with Yakov appeared to him dressed as a Talmid Chochom!

The Gemara is clearly teaching that no one is above reproach.

Of course we must teach our children to be respectful of their elders
and teachers and we do not want to foment a mentality in which ‘everyone
is secretly a vile individual’.

However, we also can no longer
have the luxury of not informing our children that there are dangers out
there and although we hope they are few and far between, nevertheless,
precautions are always needed.

“Honor people and suspect people”; this is the advice given by our sages (based on the Medrash in Kallah Rabbasi 9).

We must follow the ways of sages and on one hand we must respect and
honor all; simultaneously, we have an obligation to provide our children
with the tools and the knowledge they need to protect themselves in an
ever evolving and complicated world.

Please forgive me if I
offended anyone with my candidness and please note: I myself would have
wished I never would have had to pen these lines…. However, I also feel
not to have written them would be shirking my responsibility as a Rav.

Breier, 54, lives in Monsey and is part of the Skverer Hasidic sect, which is based in New Square and led by Twersky.

Multiple
sources, including two New Square residents and one former resident ,
told The Journal News that Breier served as Twersky's cook for more than
20 years and is still among a small group of followers chosen to drive
the grand rabbi to special events. Breier's brother, Herschel, also
worked for years in Twersky's home as a house manager and aide.

The vehicle had a New York Volunteer Ambulance Service license plate, he said.

One guest told police that Breier "opened the window of his room and
took pictures with a cell phone while he and his wife were naked in the
room" around 5:30 a.m. last Wednesday, Kissane said.

Two other
guests said they "were engaged in sexual activity when [someone] opened
the window to their room and moved the curtain to the side," the captain
added.

The intruder then reached in and tried to snap some shots but took off when discovered, Kissane said.
Breier was charged with invasion of privacy and released on a court summons.

Monday, May 23, 2016

The
Service Ontario office on Lawrence Avenue West is the most public of
places: public in its stream of passersby and public in the sense that
it’s a conduit, bland and efficient, to the government.

That is where Joe Schacter sat down at a computer terminal in December and began looking at child pornography, police say.

Mr.
Schacter reportedly appeared surprised when people were alarmed enough
by the photos, allegedly of little boys in bathing suits, that they
called police. The 55-year-old, a retired teacher at two private
Orthodox Jewish schools, was arrested and charged.

That
news, reported in local media, ended a 20-year internal battle for
Adam, a North York man. He picked up his phone and asked to speak to a
police detective. Joe Schacter, he said, had coached him into performing
sex acts for three years of his childhood.

Adam
was in his 40s and he says in every year of his adult life he had
talked himself out of making that call. “‘I should go to the cops,’” he
would say to himself. “‘I should go to the cops. I should go to the
cops.’”

Then, always, came a second thought: “You could destroy your life. You could destroy your kids.”

Adam’s
allegation that Mr. Schacter was a sexual predator was not new to
police and certainly not to many in Toronto’s Orthodox Jewish community.
According to documents obtained by The Globe and Mail and interviews
with community members, Mr. Schacter has been accused multiple times
over a 23-year period of sexually assaulting little boys. In the early
nineties, criminal charges were laid, then withdrawn. A decade later,
after more allegations, the Ontario College of Teachers ordered a
disciplinary hearing. It was cancelled and Mr. Schacter continued to
teach until he retired in 2013.

There’s
no documentation about why the cases were dropped, but in the
close-knit community, it was understood that the children had recanted,
their families unwilling to proceed.

Adam – not his real name – watched from afar as the community and authorities proved willing to forget the formal allegations.

“It came up, everybody spoke about it, then it went away,” he said. “And then years just passed and went on and went on.”

Years
before the Catholic Church was forced to publicly confront sexual abuse
by its priests, Orthodox communities around the world were doing the
same in their own way. Old religious principles encourage Jews to settle
conflicts amongst themselves rather than handing one another to the
secular justice system, some believe.

But
child abuse, others argue, should be an exception – or rather, they
say, it has always been a misinterpretation of God’s word to think He
wouldn’t want children protected at any cost.

Settling
that question has been especially agonizing in Toronto. Unlike most
places with large Orthodox populations, particularly Brooklyn, Canada
has no statute of limitations on sexual assault.

So a very real debate
over whether to call 911, even on a single man, has loomed for an entire
generation.

After Adam went to police
earlier this year, three other men went on record. Mr. Schacter faces
charges of gross indecency and sexual assault going back to 1982. The
allegations have not been proven in court and his lawyer declined to
comment. Mr. Schacter is living at his mother’s North York home on bail.

Mr.
Schacter hadn’t been raised Orthodox, according to a dozen people from
Toronto’s Orthodox Jewish community who spoke to The Globe and Mail.

At
around age 20, he said he wanted to become more religious and joined an
Orthodox synagogue. Eitz Chaim was one of two private schools that
hired him, and dozens of families invited him home for Sabbath dinners.

They didn’t know that Mr. Schacter didn’t follow a traditional Orthodox lifestyle in his own home, said Adam.

The
young, animated teacher was well-known for inviting boys to visit his
house after class. At Adam’s house, his parents didn’t allow TV, movies,
comics or junk food. He and his friends had spent their free time
riding bikes or resting at home, whose quiet could sometimes be
“oppressive,” he remembered.

Mr.
Schacter had all the novelties of the early eighties: not just junk
food, but Pringles chips; not just movie rentals, but his own VHS tapes.

“I’d
walk over and he’d have my Batman comics, which I loved,” said Adam.
“You know, kids have milk and cookies and watch their favourite
television show at home? I was doing it there.”

The
teacher also began showing Adam porn, he said. Eventually, he alleges,
Mr. Schacter taught him how to perform oral and manual sex, and would
take Polaroids of him.

“I had no idea what was going on,” he said. “It was all new to me, at 10, 11.”

After
the first incident, he says he went home and ran past his mother to his
room, “altered,” saying he didn’t feel well. The visits continued until
Adam started high school, and he never spoke of them, he said. He long
believed he had willingly traded sex for the potato chips and comics he
loved. “For years it was my failure to have been lured for treats,” he
said.

Then, in his early 20s, Adam’s
mind “popped,” he said. He heard that a young Eitz Chaim student had
complained that Mr. Schacter had touched him. “I thought ‘Oh my
goodness. It’s not just me. It could be hundreds.’”

The
child’s parents were incensed. They went to the police and Mr. Schacter
was arrested and thrown in jail for a night. The community exploded
with talk.

It’s unclear exactly what
two charges were laid in 1993 or why they were dropped. The court
records have been destroyed, though documents from the Ontario College
of Teachers refer to them, saying Mr. Schacter was accused of using his
hand to touch the boy “for a sexual purpose.” The boy’s parents and Eitz
Chaim declined to comment. Toronto Police did not provide an interview
with an officer in charge of that case, who still works in the local
division.

But the Globe spoke to
several people who remember the sequence of events. They said the boy
withdrew the charges after the family spoke to others in the community.
The family worried the father’s livelihood, which depended on an
Orthodox clientele, would suffer.

“I believe the family was pressured to drop it,” said Adam.

He
pictured disbelief aired behind closed doors – but also a kind of
persuasion he practised steeling himself against: “‘Don’t do this to
him. Don’t air our dirty laundry out in the non-Jewish world. They think
terribly of us as it is. They’ll think even worse. Keep it among
ourselves, we’ll deal with him, we’ll reprimand him, we’ll change
things.’”

A handful of Talmudic laws
guide how to respond to others’ bad behaviour. First, don’t gossip or
speak ill of anyone. But second, when wrongdoing is clear, handle it
internally when possible.

One religious
edict asks Jews to avoid public shame: being seen in a bad light
desecrates God’s name. But the idea of doling out justice with no
outside help also dates back to political realities in the Old World,
said Benny Forer, a California district attorney and ordained Orthodox
rabbi.

“It’s not taught to you in
school,” he said. “All through your childhood, you hear stories of
abuses of power by law enforcement … stories of the rebbe in Russia or
the rebbe in Poland who got arrested for being Jewish. So that’s
ingrained in your consciousness.”

For
some matters, especially divorces, Orthodox tribunals rule. No one
interviewed could remember Toronto’s Orthodox courts handling a sexual
assault case. Still, sometimes unusual solutions have been found in
Toronto.

Rabbi Heshi Nussbaum was
another Eitz Chaim teacher who pleaded guilty in the 1980s to
child-abuse charges. He wasn’t jailed, and a job was arranged for him on
a dairy farm outside Toronto, away from children, community members
said.

But Rabbi Nussbaum, who was
convicted again in 2014 of historical sexual assault, still prays in
Toronto’s Orthodox synagogues. A fourth religious rule says that
wrongdoers can repent and be accepted back into the community, a process
of restitution that can’t often be found in Ontario courts.

It’s
a concept that Mr. Forer believes is misapplied to child sexual
assault, which is so grave that it’s hard to make meaningful amends, and
which poses a worryingly high risk of recidivism.

The
district attorney, who grew up mostly in Toronto’s Orthodox community,
began to speak out about child sexual abuse after a friend in North York
died by suicide in 1993, with no one knowing at the time he was a
victim of abuse.

He has heard people say abusers should stay within their social circles so others can “keep an eye” on them.

“You
see a sex offender,” Mr. Forer said. “You know what your children see?
They see a man that you walk up and say ‘Good Shabbos’ to. … Your
children see a trusted man.”

After his 1993 brush with police, Adam says Mr. Schacter called him out of the blue shortly after the charges were dropped.

Detective
Constable Joel Manherz is seen speaking to the media about the arrest
of former school teacher Stephen Joseph Schacter. (Toronto Police photo)

“He
told me this terrible story, that somebody’s saying terrible things
about him,” Adam recalled. “And his message was, you can’t ever say
anything like that, because look what happened. I was arrested! I was in
jail.”

After the boy recanted, Adam
watched a circular argument take hold. Mr. Schacter “was vindicated,
right? Because it was dropped,” he said. “Everybody then said ‘Yeah, the
kid’s full of crap. You know these kids, the psychiatrist tells them
that something happened to them that never even happened.’”

A
teacher at Eitz Chaim said fellow teachers widely believed kids were
making false accusations, perhaps coached by psychiatrists.

But slowly, the allegations mounted, and the community started to take them seriously – while still refusing help from outside.

In
2006, when the Ontario College of Teachers planned a disciplinary
hearing, it documented all the known allegations against Mr. Schacter
and a few rebukes.

After the charges
were withdrawn in 1993, the school’s principal had “cautioned” the
teacher against putting students in his lap or hugging them, the College
found.

Ten years later, however, the
College alleged Mr. Schacter had been putting a number of second- and
third-grade boys on his lap. He tickled and kissed one boy in the
2003-2004 school year, asking him to stay alone in the classroom at
recess. In May of 2004, while marking another boy’s work, Mr. Schacter
“rubbed [the boy’s] back then lowered his hand and squeezed [the boy’s]
buttocks over [his] clothing.” He entered the washroom when a third
little boy was using it and pulled his pants up or down, the College
alleged.

For any complaints to reach
College of Teachers investigators, they are likely to have first been
explored by police, said people familiar with the College’s process.

But
no criminal charges were laid in 2004. In 2006, as the College prepared
to hear his case, Mr. Schacter retained a lawyer. But then the
College’s lawyers requested to drop the hearing, and the College did so,
with a notation that the allegations were “not substantiated.”

Such
a conclusion is rare, said a spokeswoman for the College, Gabrielle
Barkany. In 2014, for example, only six out of 106 planned hearings were
withdrawn. Still, the College won’t explain what happened, citing
confidentiality rules. The lawyer who represented Mr. Schacter at the
time also declined to comment.

An
official source familiar with the 2004 complaints, and their abandonment
by police and the College, said that parents and teachers from Eitz
Chaim simply hadn’t been prepared for the allegations to spiral out
beyond the school, and they didn’t co-operate. It’s unclear how the
details reached secular authorities.

Eitz
Chaim fired Mr. Schacter in 2004, 18 years after he began teaching
there, and two years after a new principal arrived at the school. His
wife, who had married him in middle age, left him around the same time.

A
solution had been found, at least at Eitz Chaim. But families, even
with young children, continued to invite the teacher over for dinner,
said Adam.

“We’re going to leave him on the street? Just leave him? We have to take care of him,” he recalls them saying.

Mr.
Schacter was quickly hired at another Hebrew school, where he stayed
for five years before retiring from teaching. He still coaches hockey,
according to his LinkedIn profile.

Adam
had been in therapy for years when he says he asked Mr. Schacter to
meet him on a hot July day in 2012 at the park across from the teacher’s
house, a place that made him feel “ripped up.” He had put the phone
call off for weeks, worried he wouldn’t be able to stop himself from
physically attacking the older man.

According to Adam, the teacher excitedly agreed, thinking he was hearing from an old friend.

As the two sat on a park bench, Adam blurted out his years of rage, “how upset I was.” Then he stood up to walk away.

But
the teacher had a response. “My life’s been ruined already, and I lost
my wife, and don’t do this to me,” Adam recalls him saying.

The
next day Adam received a letter from a lawyer, which he provided to the
Globe; it said that Mr. Schacter would deny his accusations in a court
of law.

Detective Constable Joel
Manherz, who is handling the current case, said that many families tell
him they’d like to help or join the four men preparing to testify in
court, but they can’t because it could destroy their businesses or their
children’s marriage prospects.

Police are the only officials with the “teeth” to handle dangerous people, said the detective.

“Forgiveness
is a powerful thing, and that community is very good at making sure
that that happens, that people are forgiven,” he said.

“But at the same time there has to be some accountability, there has to be protection of others from this going on, right?”

In
March, Det. Constable Manherz sat in a North York synagogue with about
300 people. It was the first-ever Canadian visit by a group called the
Jewish Community Watch, based in New York.

The
group is its own type of tribunal, specifically for sexual abuse: it
investigates accusations and posts alleged perpetrators’ names and
photos online, under the heading “Wall of Shame.” Its leaders say it has
never been sued.

The group also
encourages victims to go to the police – but in New York, where people
only have until age 23 to do so, that’s usually a moot effort.

In
Canada, the group asked Det. Constable Manherz to explain to the crowd
how he handles a case. Before he spoke, however, they asked a senior
rabbi from Yeshiva University in New York to take the microphone.

“We
can look at it and say ‘Oh!’” he said. “‘It’s not our problem! We’re
not like the Catholics.’ And the truth is, there are obvious
differences, but in a certain sense we have a greater responsibility,”
said Rabbi Blau. “Because the Catholic Church has a hierarchy. If a
teacher in a yeshiva abuses and is allowed to teach in another community
… we can’t blame the Jewish hierarchy.”

If even one person knows about an abuser and doesn’t warn others, that person bears responsibility, he said.

One of the tenets of Judaism is the obligation to interpret the Torah for oneself.

“Don’t
let people use [religious] terms to cover their unwillingness to face
up to the issue, to think that they are protecting the image of the
community,” Rabbi Blau said, “when in reality they are allowing the
community’s weakness and rot to become much worse.”

For
Adam, breaking from convention came after decades of haunting guilt. He
worries that, in the years he didn’t go to police, more children could
have been abused. “You know, I feel terrible that I didn’t do anything,”
he said.

But independent thinkers will
always risk being punished unless the community as a whole shifts its
thinking, he said. That will only happen if leaders clearly advise
people to take all abuse allegations straight to police – a move they
haven’t made yet in Toronto, at least not publicly.

“They have to encourage it,” Adam said. “They have to.”

One
of the most respected of Toronto’s Orthodox rabbis, Rabbi Yaakov
Hirschman, told the Globe he feels torn over what to tell those alleging
sexual abuse.

“In principle,” he said,
they should go to police. “In real life, we’ve gone through situations
where allegations were false. There’s always this feeling that you’re
caught in between.”

Rabbi Shlomo Mandel
leads the synagogue that first welcomed Joe Schacter into the Orthodox
world. He said he has been “painfully” following the allegations against
him.

In his reading, Jewish law
dictates that if someone could be hurt, “one has to take whatever
measures are necessary to stop it, full stop, period.” That means
“obviously, co-operating with the authorities,” he said.

After
all, the spirit that rallied people around a young Joe Schacter should
rally them also around any alleged abuse victims, said the rabbi. “We
definitely welcomed him … that’s part of our obligation,” he said. “But
it’s the same obligation that tells us to care for other people.”

Timeline of Schacter case

Around 1980: Joe Schacter joins an Orthodox synagogue in North York.

1982 to 1993:
In court documents filed in 2016, three men allege that Mr. Schacter
abused them at different points during these years. They did not contact
police at the time.

1986: Mr. Schacter starts teaching at Eitz Chaim private school.

1993:
Police are first called about Mr. Schacter when an Eitz Chaim student
reports being abused by the teacher four years earlier. The charges are
quickly dropped.

2003 to 2004: Mr. Schacter is accused of inappropriately touching several students at Eitz Chaim. No charges are laid.

Sunday, May 22, 2016

Rape case shocks Jerusalem haredi community

Respected rabbi indicted in Jerusalem court, accused of abusing position of power to rape numerous young girls.

By Michal Levy

Rabbi Naftali Maklev, accused of rape arrives at Jerusalem court

Jerusalem prosecutors filed an indictment against a rabbi who served
as a mashgiach at a yeshiva in the city, for a series of rapes carried
against a number of female relatives over the course of several years.

The accused began his horrific campaign of abuse when his first
victim was just six years old, and continued abusing her and other
female relatives by various means of coercion and manipulation.

According to the indictment, the regarded his young victims as mere
playthings to satisfy his perverted lusts, and took advantage of their
naivete and vulnerability to gain total emotional control over them.

The indictment describes how he abused his position of respect within
the community, and the fact that he had supported the immediate family
of his primary victim (known as "A.") financially in the past.

He had attempted to justify his actions by perversely claiming they
were not only permitted under Jewish law, but mandated. In some cases he
even went as far as to claim his acts of abuse served to "purify" his
victims spiritually and atone for sins their souls committed in "past
lives", or to cure them of physical ailments.

In one particularly extreme incident relayed in the indictment, the
accused secretly recorded leading haredi Rabbi Chaim Kaniyevsky issuing a
halakhic ruling on a totally unrelated subject, then played it back to
the accused and claimed the rabbi was in fact endorsing the abuser's
actions, in order to persuade her against speaking out.

"A.", however, saw through the ruse.

The prosecution has requested the suspect be remanded in custody until the end of legal proceedings.

Prohibited from advertising on every detail that might reveal the
details of the complainants, including letters of their place of
residence, year of birth and their proximity to the accusedState of IsraelBy the Jerusalem District Attorney (Criminal)Uzi Hasson Street 4, JerusalemTel: 6208178 Fax: 6246113Advocacy

The defendant is a long and respected figure in his community recognized. The defendant played an overseer sitting over many years and married children matchmaking with family of distinguished rabbis.2. The defendant is close to the families of A, born in 1989, B, born in 1987, and C, born in 1993, from their father. A, B, and C are sisters whose family is part of the haredi community ...Charge 1Complainant A. (born in 1989)A. The facts:

For
years, starting from the fact that A 6-year-old to an adult in her
twenties, was accused committed "a continuous and sequential, hundreds
of sex crimes of rape, sodomy and indecent assault. The
defendant took advantage of a tender age, and marital status, and the
Torah is considered respectable in the community and in the eyes of a
family. The
defendant took advantage of the fact that he supports the family
financially exacerbating the sense of dependence and obligation of
Sunday for him. As
she walked, and she grew up Sunday, adding the accused and used for A,
in addition to all these, a number of representations of fraud, lies and
manipulations including: Reference halachic allegedly under which
sexual acts are not only prohibited but also constitute a mitzvah,
claims of sexual acts with a 'are cure its diseases and health and life depended on it, as well as
representations that the sexual acts necessary correction "corruption of
the soul a previous incarnation.Sexual acts against a 'young age and over the years, the defendant became a' tool for satisfying sexual urges and desires. The
defendant has obtained control of A. In denying her the ability to give
free consent, to oppose his actions and to understand the true nature
and meaning, as well as several ma 'ability to distinguish the many
falsehoods and making false representations which the righteous and
wrapped her sexual actions. All this as follows:Since Sunday about 6 years old, her family used to visit the accused .. Jerusalem every few weeks. During the visits, called the defendant was not 'come into a side room. Being in the room, the accused picked up, hugged and kissed A. The defendant raised the skirt of A and put his hand into her panties and touched her vagina. The defendant touched the clitoris and vaginal area and vaginal room with his fingertips. These actions have occurred on every visit and the visit, a number of times until filled not 10 years or so. On one occasion, being a '7 or 8 years old or so, called the
defendant was not' enclosed porch at his home and ordered her to strip
naked and lie naked on the bed and pull the covers and she did.Since Sunday about 10 to 12 years, the defendant used an invitation to visit him in his office (hereinafter - "the meeting"). Being in the office, the accused picked up the shirt of A and touching her breasts. The defendant took no 'skirt and told her to pull her panties, stockings, and inserted his fingers into the genitals. These acts occurred several times. On
one occasion, the defendant, wearing clothes, put the A groin facing
him, so that her genitals on the penis when erect penis, accused of
touching a corpse and kissed her mouth. On one occasion, grade and accused hugged her and lifted her up, but that did not stop him from other times acts.Since Sunday was 12, came to the defendant's home Sunday and told her to drop the warehouse at the bottom of the building. Warehouses,
the defendant raised no 'shirt, touching her breasts, put his panties
touched her vagina, inserted his fingers into her vagina and kissed her
mouth when he put his tongue in her mouth. All this while the accused said no, that he loved her and - "When a husband and wife love are kissing."In
the aforementioned, in order to achieve the full cooperation of A, and
to enhance the sense of duty and the dependency of a 'him, the defendant
used, after performing the same, the sexual acts described above, to
hand her money a few hundred ₪ at a time, which will be transferred secretly to her parents who have suffered from economic difficulties. The
defendant gave no 'to understand that providing vital financial
assistance related to the cooperation parents and the sexual deeds
Lhianoth body. A would take the money by the defendant and put him in secret on a table with her parents. Defendant
to empower came, the feeling gratitude, obligation and dependence on
him, said no 'on many occasions on financial obligations it covers
father and how he helps him. Intentionally reinforce the impression, stated, at an unknown date
Accuser During these years, the defendant stated to A sum of money to
will transfer a person whose father owed him money ..biroslim.

Since
A 12-year-old when the commandment came, tried to bring the defendant
to cease using the argument went actions that it is committed to the
commandments, and therefore untouchable people. In
response, and in order to appease the opposition, presented the accused
before A series of misrepresentations about the existence of the others
went to her sexual actions. The defendant presented Sunday on a laptop supporting documents authorizing the Halachic alleged acts. The defendant showed no reference as it were from the book "pharmacist". The defendant explained that no, she is "mistress" and therefore his sexual acts are allowed. In
the face of the references and arguments halachic false presenting her
defendant, and on the basis of trust assessment and sense of duty she
felt for the accused shared a 'cooperation with deeds sexual in it after
age 12. The actions included meetings from time to time in which the
defendant touched the chest and inserted a finger into her vagina A.,
hugged and kissed on the mouth.

In
those years, in the face of attempts at evasion of A defendant, in
order to make not 'cooperate with acts of sexual, claimed the defendant
to A that is a cancer patient and that he had a tumor, and that his
medical condition depends on the extent to which A is with him and share
his action, and when a is not in him, the results of his medical tests are not good. To
create additional pressure on Sunday, the defendant explained that not,
whose wife he can not tell his illness as it not panic and therefore a
'must replace and be with him. As a result of the defendant's words, she felt a 'committed to
cooperate with the sexual actions as the defendant believed that the
shrine is responsible for his health and his life.

Since
A 13 years old, the defendant took the A garden of a vineyard, and
persuaded to swear not to reveal anything about their relationship and
sexual acts. The defendant said no, she had to hold his penis while she swears,
based on "reference" from the Bible about Jacob. A refused to swear in
the above, but promised that the defendant will not disclose anything to
anyone about what was happening between them.

Since Sunday aged between 13-16, held a family event Saturday at the meeting. During the Sabbath, the accused called no 'office and touched her chest under his shirt. Then the defendant touched his genitals of a 'clitoris. The defendant's actions came "lasted about fifteen minutes.

Since Sunday about 15, at noon on the eve of Pentecost, said the
defendant was not 'reach central Gemach of the meeting .. Jerusalem. The
defendant sat A table without a shirt and sucked on her nipples. The
defendant repeated these actions several occasions.

Being
a "15-16 years old, in the evening, called the defendant was not 'reach
central Gemach of the meeting .. Jerusalem. The defendant laid the A
table, skirt and panties undressed and licked the genitals for long
seconds. Body of a' shrinking and she felt paralyzed.

Since A was 17 or so, the accused called no 'to come to his office at the meeting where he taught. The
defendant asked Sunday if she knows how to get married and told her
that a woman has a hole and the man has an organ protrudes. The
defendant showed no 'his penis, and he said no, do her fingers form a
ring around his penis and move them up and down on his penis. A did so, until the defendant came to a climax. The defendant then inserted his fingers into her vagina A. massaging the clitoris until she reached orgasm. Since
this meeting, during many meetings with A, the accused acted according
to the actions described above pattern, that A. rubbed his genitals were
exposed to and then discharge the accused inserted his fingers into her
vagina A. massaging the clitoris. The defendant held meetings Sunday and kissed her, and asked her some sessions to walk naked before him, and it did so. The
meetings were held over a number of years until her marriage A. In
2009, the frequency and rose, initially every two weeks, and at the end
of period two or three times a week, the office of the defendant at home
.., sitting and car in different places and once the apartment of a
yeshiva student who went abroad . ten meetings were held at the Crowne Plaza hotel in Jerusalem wage defendant room.A
cooperated with the defendant's actions described above and below,
though she did not want to, but feels compelled to do so because of the
Full accused her pattern of response to the absolute demands of
sexuality which is fused by which the accused very young age, absolute
trust and blind given by the accused and due to the continuing pressure
exerted her
manipulations and various representations, convincing her to the
defendant's words about her role in Falconer, "the defendant, a sense of
duty and gratitude towards the light of economic support with her
family, and his sense of responsibility as described above. From
time to time managed to Sunday to express to the defendant the
reluctance sexual acts, both by telling the accused that she did not
want it because it is forbidden, cried, curled her body, she incited her
defendant approached her to kiss her, covered her nipples with her
hands to the accused not to touch them. Things did not prevent the defendant from continuing to make the same "sexual acts specified above and below.During
these years, many travel abroad defendant. The defendant would call a
'foreign and hold talks with her own sexuality in order to bring sexual
stimulation and satisfaction. The defendant asked Ma, touching her own nipples and clitoris and groan over the phone. A made only the votes. The defendant asked Ma, tell him in conversations that she loves
him and can not without it and wanted to feel it, and E. done so.Since A was 19 or so, the defendant took a 'car to Petah Tikva. The defendant parked his car behind an old house and asked Ma 'suck his penis. The defendant said no, that she had to swallow the semen as does his wife. A
sucking the penis of the accused until he reached the climax, but found
it difficult to do his bidding and swallow the semen and almost
vomited. A spat the defendant's semen without noticing that it does so. Later, on several occasions asked the defendant from A to suck his
penis and swallow the semen and she did as she spits out the seed
without noticing.Being a 'layer 19, the accused took her to his car Valley of the Cross. The defendant's car had tinted windows. The defendant said no 'to spread and spread itself. The defendant sat A up when we sat facing him. The defendant took a pen and inserted into the rectum of a 'depth
of 2-3 cm. The defendant said no, they would do the Arabs and that makes
her a pleasure.Ahead
of a marriage in August 2009 and immediately afterwards, she saw a
'marriage a chance to stop the actions of the defendant. A halachic justification saw that she "married woman" an opportunity to stop the sexual acts they did not want. A defendant explained that after her marriage to disconnect all contact with him. In
response, the defendant took a series of actions intended to enable it
to continue to use the same as a tool to satisfy sexual desires. To do so, the defendant presented a "misrepresentation,
designed to persuade it to maintain sexual relations with him even after
her marriage as follows:First, the defendant falsely said no, that he found out about the prospective groom and that he suffers from mental problems. The
defendant said no, that he does not want to break off the engagement,
but warned that it should take precautions, take pills in order not to
get pregnant for her husband lest you find that he suffers from serious
problems. The defendant said no, he is available to support it. The defendant gave no 'money and gifts and told her that since it is a person that normally retain the sums of money. The defendant took the Sunday worship her husband David's Tomb will be mad and led her to seek psychiatric balls of her husband.Secondly,
a few months after the wedding, the defendant said no, that he
consulted a rabbi who told him that he had a very important role in this
world, in a previous incarnation was accused his wife and the husband
would treat him unkindly. Because it had four children and they all became secular, and therefore the accused should never come back and fix it. The
defendant explained that no, it was the husband of his previous
incarnation, hit him, and that's why Sunday should be with him. The
defendant said no, he asked the rabbi how long it should be with a
"for" amendment "and the rabbi replied that he would feel for how long. A reliable According to the defendant, but hesitated at first. Shortly
thereafter, the defendant came near the house of A and left her house
when the accused told her that he did his own when it comes to
correcting "his being placed on a" do "patch" her. A trusted the defendant believed, and was persuaded to cooperate and respond to sexual acts with him.On
the basis of the aforementioned misrepresentations, and control comes
as a tool to satisfy sexual instincts over the years from an early age,
the defendant obtained the cooperation of E. having sexual relations
with him even after her wedding. The
meetings of the defendant with a 'were held at the home of a' while her
husband was at the meeting, the defendant's car, which was her
collection from her job and takes her to various places in and around
Jerusalem. During
these meetings, the defendant was undressing the A completely inserting
his fingers into her vagina and asked her to bring it to satisfy a hand
or sucking his penis and she did. The defendant was touching my chest and rubbing his nipples a Sunday. When the accused was coming to the home of A. was asking her showered and get ready for it. Meetings were held throughout the four years, twice or three times a week.In
one session, the defendant came to the house of A with a condom and to
remove any opposition from Sunday explained that religious law on the
grounds that the condom is not considered defilement of that buffer. The defendant sat A 'on his penis and tried to shove it into her vagina of Sunday. A
defendant did not want that to enter her, put her strong legs and put
her hands to create a feeling among the accused that he penetrated her,
so that the defendant reached a climax. During the meeting, the defendant inserted a finger into her vagina Sunday.During the meetings, the defendant took a 'when naked through his cell phone.During
the aforementioned period, a few weeks after giving birth to a baby
girl, was a 'maternity leave and slept with her parents when she wore a
chiffon body. The defendant came to town A. touched the chest and inserted his fingers into her vagina. During maternity leave came several times accused's house Sunday
infused organ and appointed his fingers and asked rub his penis until it
was satisfying and E. done so.During one of the meetings in her home Sunday. Said the defendant was not 'the basic need of a woman is to be governed and to fulfill this need him to beat her with a belt. The defendant did so, and hit A belt canvas twice in the buttocks. No blows were painful and she screamed and cried and accused stopped his actions. Other
meetings and over a period of about a year, the defendant used to beat
the A bare buttocks through his hand until her bottom became red. The defendant demanded Ma, tell him, "Lord, I want more."During
the summer of 2013 or thereabouts, not learned, from her younger sister
that, because it has also been accused of sexual numerous occasions. This
led to a "process eventually realized that the defendant deceiving her
story" patch ", and that it was implemented by manipulation towards the
accused. Consequently announced Sunday that the defendant does not agree to any further contact with him. The defendant intentionally add levels, ask a 'what about the "patch"? But Sunday refused to be convinced and told the defendant that she takes the risk on itself. Realizing
that the defendant's misrepresentation "patch" ceased to operate its
action on Sunday, the defendant initiated further misrepresentation. The defendant said no, she would bring Rav Chaim Kanevsky proof that the relationship is permitted by religious law. The
defendant, with fraudulent intent, took a recording of Rabbi Chaim
Kanevsky said the words went, things that have no connection to the
defendant, and the hearing before Sunday, claiming that the comments
were made in the training of their association, in order to persuade it
to agree to continue the sexual relationship with him. A discovered the fraud and rejected the defendant.Actions described above - has accused his relatives who consent to
when she was a minor under the age of fourteen years, and his relatives
made indecent acts not willingly consent when she was not yet 14 years
for arousal, gratification or sexual humiliation.Actions described above - has accused his relatives, when she did
not consent to a minor and committed indecent acts for arousal,
gratification or sexual humiliation did not consent to.Actions described above - has accused his relatives who consent to
and sodomized her without her consent free and committed indecent acts
for arousal, gratification or sexual humiliation did not consent to.Actions described above - has accused the relative consent was
obtained by deception about the nature of the act and tried to take her
consent was obtained by deception about the nature of the act and
sodomized and indecent acts fraudulently obtained agreement about the
nature of the act.Actions described above - the defendant attacked the relative and made her real injury.B. The legislative provisions according to which the accused is charged with:1. rape of a minor family at under 14 without her consent Hhofsit-
offense under section 351 (a) the circumstances of Article 345 (a) (1) +
(3) of the Penal Law - 1977 (hereinafter - the "Law").2. rape of a family at a minor without her consent Hhofsit- offense
under section 351 (a) the circumstances of Article 345 (a) (1) of the
Act.3. The free non-consensual rape - a crime under Section 345 (a) (1) of the Act.

בדלתיים סגורות

בבית המשפט המחוזי בירושליםתפ"ח

בפני הרכב שלושה שופטים

A GROUP OF GREAT RABBIS CALLING THEMSELVES TORAH GIANTS CLAIMING THE CHARGES ARE ALL LIES!

Tendler-Like Teacher Says He Only Pursued Students After School!

World's Greatest Criminal Mugshots!

If Your Child Gets Raped - Go First To Your Rabbi - די באַסטערדז!

For My Israeli Readers! צפייה ביקורתית של יהדות אורתודוקסית

CLICK!

Mazel Tov - Rabbi Hershel Schachter!

CLICK ABOVE PHOTO! Rabbi Moshe Feinstein states the very marriage of a gentile woman to a non observant Jew, is equivalent to an open declaration that she will not observe the precepts. This is so, because it is highly unlikely that the gentile member of such a union, will be more committed to Judaism than her remiss Jewish husband (certainly when they are living together prior to their marriage). Unlike mental or tacit negations, explains Rav Feinstein, open declarations do invalidate conversions. When such cases appear before a rabbinical court, its members actually become witnesses to an acceptance declaration that is not sincere. Therefore, it is no longer a tacit insincerity, but rather an obvious one. As such, they are forbidden to sanction the conversion. Regardless of what this Jewish court may declare, the conversion is invalid and the person is not deemed a member of the Jewish nation. In Iggros Moshe, Letters of Moshe (Yoreh De’ah, no. 157), he writes that “According to the Law, it is certain that one who converts for the sake of marriage, does not intend to keep the commandments, and is not a proselyte at all.”

The Tendler Disease in the News - Again!

CLICK!

Child Molestor is Castrated in Plea Deal!

CLICK ON CUT 'EM OFF TENDLER!

We Are In A Time When The Sheep May No Longer Trust The Shepherds!

CLICK!

Tendler Country - Ex - High School Principal Gets 8 Years For Molesting Students!

New Square Appoints Vaad To Deal With Sexual Abuse!

Lakewood Kollel Opens In Senegal!

Scandals Tests Trust in Leadership!

Rabbi Matt Salomon Offers The Pope His Help!

CLICK ON PHOTO!

Oy! Does He Have A Headache!

CLICK ON YOSEL!

Child Abuse - Chipping Away At The Wall Of Silence!

CLICK ON BRIDGE - FOR SALE AT THE AGUDATH ISRAEL!

Rav Yosef Blau Shlita

***CLICK ON PHOTO!*** "Batei Din in our times are not effective in dealing with criminal behavior. Lacking the investigative arm of the police and having restrictive standards of testimony they can not establish guilt. When the culprit is charismatic, he can often get protégés who feel indebted to him to lie to the Beis Din. It takes years before those who have been abused as youngsters to openly face their abuser."

Kolko's Office Sign - Auctioned On eBay!

I'm a bit concerned about Ehud - he can't seem to keep his hands off of me!

Ehud asked me to pardon him!

Looks like George has been hangin' with Bill Clinton!

I look into your eyes --- and I see a rotten crook!

Did you hear the one about the rabbi & the priest? Rabbi Kolko penetrated the priest (oh father)...